sexta-feira, 7 de julho de 2017

Programa de Mons. Athanasius Schneider em Portugal

Segunda Feira 10 - Lisboa (responsável P. Hugo):

21:15: - Conferência na Almada, Igr. Matriz de São Tiago,
Nossa Sª de Fátima na Europa do Leste
Mons. Volta para São Nicolau.

Terça Feira 11 - Lisboa (responsável P. Hugo):

Programa de Monsenhor em Lisboa com os seminaristas de São Nicolau.

Quarta Feira 12 - Fátima:

Programa com os bispos russos.
Quinta Feira 13 - Fátima:

Programa com os bispos russos.

Dom Athanasius Schneider

Sexta Feira 14 - Fátima (responsável José Félix Duque):

10:00: - Santa Missa antiga na Capela da Ressurreição da Igreja da Santíssima Trindade.
11:30: - Conferência Hotel de Santo Amaro
(R. Francisco Marto, em frente ao convento das dominicanas).
"O Significado Profético Extraordinário da Mensagem de Fátima"
Sábado 15 - Coimbra (responsável Emeterio):

15:30: Reunião Quinta das Lágrimas; tema:
"A família: o lugar original da beleza da fé católica"

Dependendo da hora Monsenhor poderá pernoitar em Coimbra ou em São Nicolau, Lisboa.

Domingo 16 - Lisboa (responsável Emeterio):

Resultado de imagem para Mons. Athanasius Schneider

11:00 hs: Missa Nª Sª da Conceição-a-Velha
16:30 Encontro com amigos no Grémio Literário; tema:
"A família: o lugar original da beleza da fé católica"
Programa à noite em São Nicolau e dormida em São Nicolau. (Responsável P. Hugo)

Segunda Feira 17 (responsável P. Hugo):
12:10 - Partida de Monsenhor do Aeroporto da Portela, LH 1167.

A Seeker's Path: Interiority

What is the contemplative life? And can I live it in my ordinary circumstances or is it only reserved for a special few? In the next six months, I will illuminate a spiritual quality that the world’s most ancient seekers say is a cardinal component of a life dedicated to seeking God in the moments of the daily. That’s people like you and me, seekers who go to work every day, care for love ones, pay bills, and are immersed in the complexities of contemporary life. Each week I will offer a brief excerpt from a long-standing spiritual alphabet that I explored in my book, Illuminated Life. Each of these values—that have been tried over time and found to be true—can make us contemplatives in the midst of chaos. — Joan Chittister
the making of interior space
for the cultivation of the God-life,
is of the essence of contemplation.
Interiority is the practice
of dialogue with the God
who inhabits our hearts.
God is not beyond us,
God is within us
and we must go inside ourselves
to nourish the Breath that sustains our spirit.

quinta-feira, 6 de julho de 2017



FSSP Ordinations in Germany with Cardinal Burke

On Saturday, July 1st, the feast of the Precious Blood, His Eminence Raymond Cardinal Burke ordained seven deacons of the Fraternity of St Peter to the priesthood in the parish church at Lindenberg, a small town about five miles away from Wigratzbad. Here is a just a small selection (which as usual, was not easy to make among so many beautiful images) of the almost 200 photos posted by St Peter’s International Seminary, by whose courtesy we reproduce them here; the complete set can be seen via Googlephotos.

NLM is very happy to offer our heartiest congratulations to the newly ordained priests, Frs Laurent Déjean, Thibault Desjars de Keranrouë, Jakub Kaminski, Edouard Laurant, Henri Lefer, Štěpán Šrubař and Roland Weiß, to all of their friends and family, and to the Fraternity. In this season when so many priestly ordinations are taking place throughout the world, let us especially remember to thank God for all the blessings and mercies He gives us through the ministry of the priesthood, for the families in whom religious vocations are born and fostered, to pray for their increase, and for all of our bishops and clergy.

The Superior General of the FSSP, Fr John Berg, reads the call to orders.

The ordinands prostrate themselves at the Litany of the Saints.

Towards the end of the Litany of the Saints, the bishop rises, receives his crook and miter, then turns to the ordinands, and sings the invocations, “That Thou may deign to bless + these chosen ones. - That Thou may deign to bless + and sancti+fy these chosen ones. - That Thou may deign bless +, sancti+fy and conse+crate these chosen ones.”, making the sign of the Cross over them where I have put the + sign.

More than 80 priests were present and imposed hands on the ordinands, among them Fr Patrick du Faÿ, rector of the German seminary, who celebrates the 30th anniversary of his priestly ordination this year, and Fr Josef Bisig, one of the founders of the Fraternity, and current rector of the American seminary, celebrating his 40th anniversary.

The new ordained are clothed with the chasuble.

Until the end of the ceremony, the new priests’ chaubles are pinned up at the back; at the end of the ordination rite, they are unpinned by the bishop, as a symbol that he has released them to the exercise of their priestly ministry.

The anointing of hands
The traditio instrumentorum

Each of the newly ordained priests concelebrates Mass with the bishop, kneeling at a small desk with a Missal on it. They are traditionally accompanied by older priests to help them through the ceremony.

quarta-feira, 5 de julho de 2017

The Way of the Heart, by Cynthia Bourgeault

Aside from the incomparable Orthodox teachings on Prayer of the Heart collected in the Philokalia, it’s completely scriptural. Simply open your Bible to the Beatitudes (Matthew 5:8) and read the words straight from Jesus himself: “Blessed are the pure in heart, for they shall see God.”

  We will return to what “pure in heart” means in due course. But clearly Jesus had a foundational grasp on the heart as an organ of spiritual perception, and he had his own highly specific method for catalyzing this quantum leap in human consciousness. I have written extensively about this in my book The Wisdom Jesus, in which I lay out the principles of his kenotic (“letting go”) spirituality as a pathway of conscious transformation leading to nondual awakening. You will see there how this goal formed the core of his teaching, hidden in plain sight for twenty centuries now. I will be drawing on this material from time to time as it becomes pertinent to our present exploration. For now, the essential point is simply to realize that the teaching on the heart is not intrinsically an “Islamic” revelation, any more than it is a “Christian” one. If anything, its headwaters lie in that great evolutionary incubator of Judaism, in which more and more in those final centuries before the Common Era, the great Israelite prophets begin to sense a new evolutionary star rising on the horizon of consciousness. Yahweh is about to do something new, about to up the ante in the continuing journey of mutual self-disclosure that has formed the basis of the covenant with Israel. The prophet Ezekiel gets it the most directly, as the following words of revelation tumble from his mouth, directly from the heart of God:

I will take you from the nations and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. I will put my spirit within you and make you follow my statutes and be careful to observe my ordinances. Then you shall live in the land I gave to your ancestors, and you shall be my people and I will be your God. (Ezekiel 36:24–28)read...

Welcoming Practice

These teachings come from Cynthia Bourgeault’s book The Heart of Centering Prayer: Christian Nonduality in Theory and Practice (see p. 90-2) and Christopher Page‘s notes from a variety of Cynthia’s teachings.


The Welcoming Practice takes the core of Centering Prayer out into daily life; that is, the witnessing component which is one of the most transformative of the Christian spiritual practices. According to Cynthia Bourgeault, it is important to identify this as a practice and not a prayer, maintaining the emphasis on the action of letting go as opposed to passive acquiescence to external circumstances.
The practice was developed by Mary Mrozowski in the early 1980s, drawing on her work with biofeedback training, Jean Pierre de Caussade’s Abandonment to Divine Providence, and her integration of Thomas Keating’s teachings on the “false-self system”. It is intended to cultivate surrender to our deeper Self in times when attachment is tempting: difficult feelings and situations, feelings of inflation (eg. smugness, pride, vainglory), and even the “highs” (eg. “I don’t want this to end!”).


When the first indications of an emotion or physical upset arise, focus on the sensation in the body. Where in the body is the emotion felt? Feel it without judgment. Don’t think about why the emotion is there or what it means, don’t tell stories – just feel it.
When we can stop and observe the emotion without repressing or justifying it, we can more easily dissipate the energy in it. There is no need to do anything – just notice.


Whatever the sensation is, welcome it by saying internally, “Welcome, pain” or “Welcome, frustration”. It is the sensation that was felt in the first step that is being welcomed, not the situation that brought it on. By doing this, an inner hospitality and unconditional presence is developed. In Cynthia’s words, “’You’ as pure consciousness have trumped ‘you’ as the victim of any story or situation…connected to sensation but separated from story, the inner shift can be extremely powerful”.
By welcoming the sensation, we are thanking our body for alerting us to a provoking situation. Our attitude toward strong emotions that arise from these situations is transformed with practice.


The letting go step incorporates the attitude of “let it be”. Surrender requires us to leave behind our wants, needs, and demands on the spiritual journey, giving up the adversarial or grasping position and making space to experience our union with God as the primary importance.
Don’t rush to let go – stay with the physical sensation, alternating between observing and welcoming. Let go of the need to fix anything, to attach stories to the feeling, and wait until the emotional spike has passed. Do not attach to a happy ending. The dissipation of the emotion will make space for heart-centred awareness, creating the inner freedom needed for conscious action, freeing us from the mercy of patterned reactions and victimhood.


“’By the power of the Divine Indwelling active within me, I unconditionally embrace this moment, no matter its physical or psychological content’. And by this same indwelling strength, once inner wholeness is restored, I then choose how to deal with the outer situation, be it by acceptance or by spirited resistance. If the latter course is chosen, the actions taken – reflecting that higher coherence of witnessing presence – will have a greater effectiveness, bearing the right force and appropriate timing that Buddhist teaching classically designates as ‘skillful means’”.

terça-feira, 4 de julho de 2017

Conheça Jan Tyranowski, o mentor de São João Paulo II no caminho à santidade

Jan Tyranowski e São João Paulo II / Domínio Público e L'Osservatore Romano

domingo, 2 de julho de 2017


Publicado em 02/07/2017

Além das daquelas que já postamos, publicamos agora outras belíssimas fotos das ordenações de 12 padres e elevação de 6 diáconos ocorridas no Seminário Internacional da FSSPX, em Ecône, dia 29 de junho de 2017.
“Senhor, dai-nos sacerdotes,
Senhor, dai-nos santos sacerdotes,
Senhor, dai-nos muitos santos sacerdotes,
Senhor, dai-nos muitas santas vocações religiosas,
Senhor, dai-nos famílias católicas, 
São Pio X, rogai por nós”